Doctors Praying

In her recent book Amazing Grace, author Kathleen Norris tells of a discovery that her family made about her maternal grandfather, a physician.

“My mother says that she and her mother were surprised to find, after my grandfather died, several prayer books included in his medical library. It seemed that when he traveled to farmhouses by buckboard (and later by Model T), families would ask him to say prayers over the sick and dying.”

How many Americans nowadays have ever experienced their doctors praying for or with them? I certainly have not and I strongly suspect that you have not either.

And yet there’s evidence that many of us would welcome physicians’ prayer. At least one survey shows an astoundingly large percentage of those polled saying that MDs should pray with their patients.

This statistic, by the way, was one of many fascinating facts I learned last week at “Spirituality and Healing in Medicine,” a conference conducted in Boston by Harvard Medical School. This conference, attended by hundreds of people from around the country, many of them physicians, made the case for doctors taking an active interest in the spiritual life of their patients.

Dr. Herbert Benson, the well-known Harvard cardiologist, in his keynote talk, set the context of the conference in the research he and others have done over the past thirty years. This research has demonstrated the remarkable effects that spirituality can have on our physical well-being.

Dr. Benson describes his findings thus: “The research established that when a person engages in a repetitive prayer, word, sound, or phrase and when intrusive thoughts are passively disregarded, a specific set of physiologic changes ensue. There is decreased metabolism, heart rate, rate of breathing and distinctive slower brain waves.”

These changes are termed by Dr. Benson “the relaxation response.” They help to reduce stress, a strong influence in many illnesses. Thus the relaxation response has been shown to be an effective therapy in such problems as hypertension, chronic pain, and some cancer symptoms.

More and more medical practitioners are catching on to the power of the spiritual in healing. Some sixty medical schools now offer courses on spirituality. The days may have passed when a medical school graduates could say what Dr. Dale Matthews said at the conference, namely that in four years of medical school, he only heard the word “religion” mentioned once.

The same Dr. Matthews takes as established fact that “religious factors are neglected in the practice of medicine, despite patients’ wishes to have them ad-dressed.” Among other evidence, he cites a 1996 poll whereby 63 percent of adults surveyed said that physicians should talk to them about their spirituality but only ten percent had actually done so.

To make it easier for doctors to raise the subject from the beginning Dr. Matthews has developed an approach that doctors can use to bring spirituality into their dealings with patients from the beginning. Using the scheme WEB, he offers a three-part outline that can serve to raise what might be sensitive issues.

The first step is for the doctor to welcome the patient and make it clear that, whatever the person’s faith or lack of it, he or she is fully accepted. The patient can then be invited to discuss faith issues and God’s presence can be acknowledged.

Secondly, the doctor can encourage patients “to continue healthy religious beliefs and practices.” For example, if the patient has joined a prayer group, he or she can be encouraged to stay a part of it.

Finally, the physician can give an informal blessing to the patient. That might come in the form of such statements as “God bless you,” or, simply, “Shalom.”

This kind of advice, I am aware, is not going to sit well with some physicians. To them, it may seem an intrusion into territory not their own. And even if they would like to do it, many will probably feel ill at ease.

If, as a recent survey suggests, the great majority (85 percent) of medical residents feel very uncomfortable talking about death with dying patients, then surely the prospect of praying with patients would also be difficult.

In a visit to my dermatologist this week, I raised with him the question, not of praying with patients, but of asking about their spiritual life. This physician acknowledged not having done so in any explicit way but he showed strong interest in my question.

Though raised as a Catholic, he no longer goes to church. However, he retains a strong attachment to many of the religious ideas and values of his younger years. He respects Dr. Benson’s work and thinks they might be worth exploring in his own medical field.

I feel grateful to this doctor whom I do not know very well for having made it comfortable for me to raise unaccustomed questions.

Richard Griffin

Harvard Conference

Would you like your doctor to pray with you? The very question will seem odd to most people. Only a few of us will ever have thought of it as a possibility.

And yet, when they are asked about it, many Americans say they would welcome this activity as a support in times of illness. In one survey, an astounding 64 percent of those polled went beyond desiring such collaboration. They spoke of obligation, answering that physicians should pray with their patients.

Even larger numbers of Americans believe that doctors should at least talk about spiritual issues with those whose care is entrusted to them. Since it has been shown scientifically that faith, by reducing stress, can help a person to recover from illness, the importance of such discussion becomes evident.

And yet, many obstacles get in the way of this kind of dialogue. One leader in the field of spirituality and medicine, Dr. Dale Matthews, says that, in four years of medical school, only once did he ever hear the word “religion” mentioned and that once in a belittling context.

In a survey of medical residents done in 1998, 85 percent said they felt uncomfortable talking to patients about dying. Since spiritual issues usually become sharpest at this time of crisis, these residents would presumably find it impossible to pray with these patients.

These facts and many more emerged from a conference held by Harvard Medical School last week in Boston. Organized by the well-known cardiologist Dr. Herbert Ben-son, the forum was called “Spirituality and Healing in Medicine” and attended by hundreds of physicians and others interested in the connections between body and soul.

The number of participants is a sign of a notable change in attitudes on the part of MDs and other medical practitioners. Over 61 medical schools in the United States now offer courses on spirituality in medicine. To hear conference leaders talk, one senses that barriers between faith and science are rapidly breaking down like the Berlin wall between East and West.

For those physicians who want spirituality to become part of their practice, Dr. Matthews proposed three steps, under the acronym WEB,  that can be used with patients.

  • First is Welcome, whereby the doctor makes the patient feel accepted and reassured. The physician may wish to make explicit that he or she welcomes people with all kinds of beliefs.

Another part of this welcoming process is to invite the patient to talk about such beliefs. Rather than keeping them off limits, as has been common practice, the doctor is happy to solicit discussion of important spiritual values.

Going further, the physician may wish to acknowledge the presence of God but only after some sign that this would be welcomed by the patient.

  • The second step in the WEB process is Encouragement. This would include supporting the patient’s spiritual practices and pointing out how helpful they can be to healing of body and mind. It might even extend to encouraging people not given to spiritual activity to consider getting involved in it.
  • Finally, the physician can give the patient a Blessing. This would probably not be a formal gesture such as a priest or minister might make. The doctor might simply say something like “God bless you,” or perhaps, “Shalom.”

Probably this kind of behavior on the part of a physician, when first encountered,  would come as a shock. We would perhaps wonder what got into our doctor to make him or her act like this.

Most people never see their doctors as people for whom spirituality may be important. We forget how many of them are religiously active themselves. Also we probably do not realize how many doctors have become aware of scientific research that shows the benefits that come to our physical selves through prayer and other spiritual activities.

If the spiritual life is important to you and you have a comfortable working relationship with your doctor, you might try taking the initiative. I brought up the subject myself this week with my ophthalmologist during a routine eye exam. She readily acknowledged that she had never raised spiritual questions in her practice.

But, on further reflection, she acknowledged that stress could clearly have an influence on the health of our eyes. To her knowledge, there has been no research on the subject but she now thinks it might be worth looking into.

Richard Griffin

Elders and Prescription Drugs

At a State House forum on prescription drug coverage for elders last week, I talked to several senior advocates. Ed Schwartz of Arlington, a volunteer for Minuteman Home Care Agency, told me about one of his clients whom he has counseled.

The client is 77, a veteran of World War II who has some serious health problems. His income puts him just above the poverty level so he does not qualify for Medicaid. However he can’t afford the drugs that have been prescribed for him.

How does he handle the problem? Like most elders in this situation, he cuts back not on food or rent, but rather on the drugs. “Long run, this is detrimental to his medical problems,” says Ed Schwartz.

But Ed takes heart from the recent increase in the state’s senior pharmacy program. Elders who are eligible will find their drug allowance increasing from last year’s $750 to $1250, a rise that Schwartz calls a “real boon” for his client. Details about eligibility are available at 1 (800)  813-7787.

As this program suggests, Massachusetts is making a strong effort to provide for its elder citizens coverage that, almost everyone agrees, should be provided by the federal government. As Senator Edward Kennedy said in a speech videotaped for this forum, “Medicare is a broken promise” because it leaves so many elders vulnerable to exorbitant drug costs.

The Gerontology Institute at UMASS Boston and the Legislative Caucus on Older Citizens’ Concerns co-sponsored the forum. Its purpose, in the words of chief organizer Ellen Bruce, was “to bring together both policy makers and constituents and some drug industry people as well.”

Everyone has mixed feelings about the Massachusetts program. On the one hand, the Commonwealth has responded imaginatively and generously to serious need. As health care expert John McDonough of Brandeis University told me, “I think we in Massachusetts are making good progress.”

But, on the other hand, there is a widely shared awareness of the limitations of efforts made by any single state, however generous. Ellen Bruce puts the case well: “You can’t wait on the federal government. It probably is a collaborative effort that is needed.”

Professor McDonough, who in his time as a member of the Massachusetts House of Representatives took the lead on health care legislation, outlined masterfully the issues affecting the price and availability of prescription drugs. The continued rise in costs is highly undesirable now and can only get worse. However, he refuses to blame any one sector or group of people. “There are no heroes or villains,” he maintains.

Judith Kurland, New England Regional Director of Health and Human Services in the federal government, showed herself less reluctant to assign responsibility. “The drug companies are making more money than any other industry,” she charged. And, she claimed, some of them are using their economic power to buy up generic drug companies so as to make that cheaper option less available.

To apply brakes to runaway costs, she laid out several options. In her opinion, focusing on increased coverage would simply put more pressure on the whole health care system. Instead, she favors placing limits on the costs of drugs.  This step, however,  would run the risk of  the drug producers claiming  that cost controls will kill the industry.

Her favored option seems to be the pooling of resources. If purchasers in New England got together, she figures, they would have purchasing power equivalent to all of Spain.

Finally, Representative Harriet Chandler of the Joint Health Care Committee, emphasized the complexity of the problem and urged elders everywhere to keep lobbying the federal government for needed action.

Emphasizing the crisis that presses on elders who need drugs to maintain health, she said, “We are in a form of triage now.” Changing the metaphor she added, “We have put our finger in the dike but we need the leadership of the federal government.”

Meantime she feels proud of a new Massachusetts program that goes beyond the expanded drug coverage noted above. This new provision is aimed at so-called catastrophic costs, amounts so large almost no one can pay them.

Scheduled to start on January 1st (though some think a date in the spring is more realistic),  this emergency program has no upper limit for costs. It will include elders with incomes up to a little more than $40,000.

The next immediate challenge is to get word out about what Massachusetts is doing to help elders crushed by prescription drug costs. Over the last several years, the Senior Pharmacy Program has not enrolled nearly as many elders as expected. Of the thirty million dollars that has been allocated each year for this purpose, sixteen million is the most that has been spent. In any single year, only twenty-six thousand elders have taken advantage of the plan.

The task for elder advocates is two-fold. Spread the word about the state program to everyone you know. And let members of congress know you want Medicare expanded to cover prescription drugs.

Richard Griffin

Religion Among Collegians

A college minister recalls an anxious father wanting to talk with him about his daughter, an undergraduate. Anticipating what the man would say to him, the minister surmised that the young woman had lost either her virginity or her religion. He scrambled in his own mind to discover the best way to answer the father’s concerns about these long-familiar problems.

As it turned out, however, the problem was not that the student had lost anything, but rather that she had found something. What she had found was religion. Her father was worried that this new discovery of something that was foreign to him would be harmful to his daughter and he wondered what he could do to protect her.

This anecdote was told last week by Rev. Peter Gomes, for the past twenty-five years the University chaplain at Harvard and a person famous for his preaching. Rev. Gomes used this story to highlight the change of situation among young people in college these days.

He finds widespread interest in the subject among young people at Harvard, among other places. “Levels of practice have significantly increased across the board,” he says. “Virtually all my colleagues in the ministry here would agree.”

These students who are active in the practice of religion form one group. Three other groups are identifiable:

  1. Those who take courses in the subject. Such courses are now widely subscribed, with many more students than formerly now choosing to major in religion.
  2. Those who carefully observe fellow students who are religious. These are young people not ready themselves to make a commitment but interested enough to follow what religious people are doing.
  3. Finally, there are the students who discover religion for the first time. They tend to be sons and daughters of parents who belong to the first thoroughly secularized generation, people who have had no vital contact with religion.

As the beginning anecdote suggests, it can be upsetting for such parents to have their children “get religion,” especially if the parents have long associated religion with brain-washing and other violations of personal freedom. They wonder how this has happened to their children and come to experience the phenomenon – “religion rejected becomes religion intensified.”

For fear mainline churches and other religious centers get overly encouraged by the picture drawn above, some further realities need attention. A recent study supported by the Lilly Foundation found these four traits in the religion of young Americans.

  1. Many are not so much interested in religion as in spirituality. The extent to which you can separate the two is another subject needing discussion.
  2. Church attendance among younger people remains low.
  3. The study of religion is more popular than its practice.
  4. Spirituality among younger people tends to be connected with service to society.

To get some sense of religion at work among students, I attended last week a special meeting of the Christian Fellowship at Harvard. This session brought together hundreds of young people from the various parts of the university into an auditorium for a service of worship and for celebration with one another. The quality of both impressed me.

These young people showed themselves unabashed in their professions of faith in Jesus. This faith found expression in the singing of Advent hymns, belted out with fervor. Then followed scripture readings from Isaiah and John’s Gospel. The silence of the listeners during these readings had a spiritual quality to it that fixed my attention.

Next came a talk by N.T. Wright, visiting professor of New Testament at Harvard Divinity School. Dr. Wright, an Anglican theologian who works as a canon at Westminster Abbey, spoke fervently about the Resurrection of Jesus.

His announced topic was “Jesus’ Challenge to Postmodern Students.” His main message was that even Christians have not yet come to terms with who Jesus really is. If they did, they would recognize Easter as “the first day of God’s new world.”

Again,the fervor of the congregation was evident. Though diverse in ethnic and religious background, these young people were united in their commitment to Jesus. They gave striking evidence of the rebirth of religion in the academic setting that Rev. Gomes and others have discovered.

Richard Griffin

Henry and Louise

Now that mild weather has departed this region, I am shamefully reminded of a visitor who came to our house one December evening some twenty years ago.  

Henry was a longtime friend of my parents-in-law who were already planning to celebrate Christmas with us. At our suggestion, they invited Henry, who would otherwise have been left to himself, to join us. Though our small  sparsely furnished house did not offer all the comforts that this visitor was used to, still we hoped he would have a good time.

As it turned out, however, Henry looked all evening as if he was having a perfectly miserable time. He sat politely and clearly tried to make the best of it but his distress was evident. As I came to realize only later, he felt frozen.

Then in his middle eighties, our guest was used to temperatures in his own living room almost equal to his age.  To be sitting in the home of other people who set the thermostat in the low or middle sixties was painful for him.

At one point in the evening I remember turning the heat up but I am sure it did not come close to Henry’s comfort zone.

At that time I believed it healthier to keep the temperature lower than most other Americans do. I judged that it might even be unhealthy to stay in a house that was too hot. My house would be a model of modest energy use.

Of course, I was then middle-aged and had not yet myself become very sensitive to the cold. I was used to living in a house where the thermostat was kept low. Beyond that, the house itself had poor fitting windows and doors that allowed cold air to seep through. As a result, I got used to wearing sweaters inside the house and adopted some-thing of a macho approach to coping with winter.

But in my seventies, I now know from personal experience what it is like to feel uncomfortably cold. As an elder, I have become very sensitive to cold air. Whenever the temperature outside drops, I am now prepared to raise the temperature inside far higher than ever before.

My winter clothing no longer seems adequate to me. Wind and cold air pass right through my jacket that featured, when purchased, high-tech ways of keeping out the blasts. But nowadays my poor midriff feels every bit of the cold and I shiver when it en-gulfs me. Things have gotten so bad that I feel forced to wear a hat, something I have not done since Jack Kennedy abolished them from American life.

I have also tempered my attitude about going to Florida or Arizona for the winter or even for the duration. Not without traces of prejudice, I used to ask: “Why exchange the rich cultural life normative in New England for the cultural wastelands of the south and the southwest?” Let others join flocks of snowbirds but never I.

That fundamental resolution has not changed. Now, however, I understand much better why so many of my age peers decide to go. The prospect of warmth and freedom from snow has become increasingly attractive to me. At least, let me plan to get away occasionally in order to break up the winter.

I presume that most other people in later life cannot bear the same cold that they easily accepted when younger. But, I have discovered,  the reasons for this remain unclear even to some physicians. The two doctors whom I consulted for this column surprised me by not exactly knowing the answer.

The first doctor has noticed the difference in himself. “I don’t tolerate the cold as well as I used to,” he acknowledges. And he realizes it’s not simply in his head. In his view.  “it’s a physiological issue, not just a perceptual change.”

My second contact, now a physician/journalist rather than a medical practitioner, seemed unfamiliar with the phenomenon, despite years of experience as a geriatrician. He does recognize in himself much less willingness to undergo pain for pleasure – by facing cold blasts on the ski slopes, for instance. But he pleads lack of information about feeling cold in normal settings.

Of course, the physicians know about hypothermia, the crisis that results when body temperature drops too low. Many of the causes of this condition are familiar to doc-tors, especially illnesses such as arthritis and Parkinson’s disease that limit physical activity. Certain medications can also make the body more vulnerable to the threat of hypo-thermia.

So at the end of this column I am no more enlightened about the subject than I was at the beginning. But I retain a strong sense of having changed in my response to cold weather.

And I now know first-hand what Henry went through in my living room on that Christmas day decades ago.

Richard Griffin

Metaphysical Marceau

Marcel Marceau, the world’s most celebrated mime, practices an ancient art that moves in silence beyond the physical toward the spiritual.

That’s the way he sees it himself. Asked in a recent public television interview if his art is “metaphysical,” he answers “absolutely.” “I like to reveal the essence of our soul, the inside of ourselves.”

Now 76 years old, this dynamic Frenchman with frizzy hair, a face expressive of every emotion, and an amazingly lithe body continues giving over two hundred performances every year. Always his interest is to help audiences understand what it means to be enfleshed spirits.

In doing so, Marceau seduces everyone into silence.” I try to bring complete silence in the theater,” he says. When I showed the interview to a class of undergrads at Brandeis University three weeks ago, I was struck by the special quality of silence that reigned among them. It was an alive, dramatic quiet that spoke loudly of human souls deeply engaged.

Certainly Marceau’s family heritage gives him reason for understanding human life as both tragic and comic. His family home was in Strasbourg, the city that lies close to the border between Germany and France. Two horrendous world wars swept over this vulnerable place during the first half of this century.

In 1942, Marceau’s father was deported to Auschwitz and never heard of again. This happened while Marcel was still a teenager.

But growing up, he also did a kind of apprenticeship observing the great comics Charlie Chaplin and Buster Keaton. From both of them he drew the subtle arts of dramatizing the human comedy.

When you see him do his famous “Bip” character, modeled on Chaplin’s “Little Tramp,” you understand how deeply Marceau has entered into the human condition. Part of that condition is solitude, being alone and left to one’s own resources.

Solitude, Marceau observes, is not in itself bad. It simply reveals what each human being really is. We are also beings torn between the comic and tragic elements of life, as he shows when struggling to get the laughing mask off his face.

“Are you religious?, a priest once asked him. The question makes Marceau uncomfortable. One thing he does know, however: “When I do the creation of the world, God is in me.” During this performance he has a sharp sense of a divine power at work in him.

More broadly, he feels himself part of a larger movement to recognize the glory of the world. Using the French word “la sacralisation,” (“making things holy”), he endows human gestures with the power to render everything sacred. Thus by the skilled use of his hands, he opens up the potential of a world that we are normally oblivious of.

As a person now in his mid-seventies, he also feels the power of age. Asked specifically about the impact of age upon his art, he answers: “It enables me to go deeper.” By bringing the perspective of long experience, he can penetrate closer to the core of things than he could when still young.

The gestures and movements on which this art depends are called by Marceau “the grammar.” They are the bare bones by which the magic works. The movement that audiences see is not mere bodily motion; rather it is filled with spiritual music and feeling. It creates a “stream of silence” that carries along people who watch it.

Asked about his hopes for an artistic legacy, Marceau takes satisfaction in knowing that mime has been accepted as a universal language. It has become part of American culture by now. We have become accustomed to seeing laughing and crying without words.

This great mime hopes that more people still will come to appreciate the meaning and power of human gestures used in this ancient art. The secret is a delicate balance, he says: “not one word, not one gesture too much.”

This artist in costume – long white pants held up by suspenders, striped shirt, sweater and white shoes – walking in place can serve as a colorful and memorable image of the spiritual searcher. He does his searching  by reaching out with his bodily self upward toward the sublime and, at the same time, downward toward the depths of meaning.

Richard Griffin

Trips Saved on Papaer

If you have an attic in your house, I hope it is not as cluttered as mine was until recent weeks.  That’s when we took action and had the space cleaned out of a great variety of long-nested materials.

This included books galore but also furniture and even a sculptured wooden figure.  Sorting out the material was no easy task but, with the help of experienced workers, we managed to restore the space to its original openness.

Among the items brought down from above, I appreciate the journals in which I wrote about various travels.  I depend on them to recall many features that I would otherwise have forgotten.

Unable to remember past actions clearly, I rely upon written accounts to bring back the details of my many journeys.  This enables me to recapture and relive a great variety of places, people, and things. I find names and facts, as well as my own reactions and feelings.

Perhaps I can present brief parts of two trips.  They are very different in character and time. But both indicate how I was able to capture my feelings on paper and preserve them for decades.

In July of 1998, I went to France with my wife and sister. The place that had the largest impact on us was our visit to Oradour, the village where, on June 10, 1944, soldiers in the German army slaughtered 650 men, women, and children.

It remains now as it was that day, in ruins, and viewed by silent visitors.

In reflecting on what we saw I wrote: “all this filled me with chagrin that people are capable of such merciless outrage.”  Later, I spoke of: “a renewed sense of the death of optimism –  – how can anyone possibly believe that human goodness left to itself can avail anything. We act like wild animals to one another.”

Several other stops on this French trip remain fixed in my memory. Among them my notes include Lascaux, with its caves dating from the Stone Ages; Lourdes, a pilgrimage place marked by faith and healing; and Vichy which marks the unfortunate French compromise with their Nazi conquerors.

          Let me also recall a much earlier and different kind of trip.  This was a visit to Mexico, where I stopped to see my friend Carlos. We had remained close after first becoming acquainted in college back in the late 1940’s.

In July 1974, he invited me to his new home outside Mexico City.  He had moved there, away from where I had previously visited him and his family in July of 1969. (That’s when I had shared with him one night the unforgettable vision of Neil Armstrong walking on the moon.)

During the 1974 visit, Carlos took me to “lunch” at the Banco National. (If I use quotation marks here, it’s because the meal was actually a full course dinner.) As we ate, my friend explained for me the history of the bank and its role in Mexican development.

This experience was important for me in part because it gave a clearer idea of how Carlos functioned in the business world.  It also helped me in my thinking about the role of wealth in responding to the needs of the poor.  (No answer is recorded.)

These brief reports on my travels hint at the importance of records in my life.  They continue to provide much that I could not otherwise remember.  Thanks to them, the past still lives for me, and perhaps for others as well.

Jotting down much of what seemed to me most important in my travels remains a creative part of my legacy.